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Buddha Dharma Education Association Inc.
Meditation on Loving-kindness and
Other Sublime States
Preface ........................................................................... 3
Metta Bhavana ............................................................... 4
Samatha Bhavana .......................................................... 7
Beginning Practice of Loving-kindness ......................... 17
Five Hindrances to Concentration/Absorption ............... 24
Five Jhana Factors of Concentration/Absorption ........... 27
Three Types of Concentration ........................................ 30
Factors in Developing Deep Concentration ................... 32
Ways of Bringing About Concentration ......................... 34
Mastering an Absorption ............................................... 35
Change in the Object of Metta ....................................... 39
Universal Metta to All Beings ....................................... 44
Directional Metta ........................................................... 50
Metta in Daily Life ........................................................ 54
The Conditioned Nature of Metta .................................. 60
Metta and Other Brahma Vihara .................................... 66
Ways of Working Out Metta .......................................... 81
Work a Miracle .............................................................. 82
Metta and Vipassana ...................................................... 85
Appendix (Recitation) ................................................... 87
After some months of intensive practice of Metta Bhavana, my
teacher asked me, “Do you now know how to practise metta?” I
answered that as I had only grasped the basic framework there was
still so much to do to have a complete picture. Even now I still feel
inadequate for the work of writing a book on metta bhavana.
Firstly, my own experience is not wide enough. I would be better
after guiding more people. While I was trying to hold some
intensive metta retreats, I found most people still needed
vipassana. Nevertheless there have been times when it was taught.
It was only when encouraged by my teacher that I finally decided
to do something. Finally, I could only come up with the basic
framework again, and in fewer words. I also suppose that
knowledge should not be kept waiting. There are so many things I
would like to have shared with some of my friends, who are now
dead. It would have made their lives better and happier.
This work is aimed at the development of the deep and
concentrated metta that is seldom spoken of, other than in textual
sources. Although it is also based on textual sources, such as
Buddhaghosa’s “Path of Purification”, the writing was done in
simplified form in Kota Tinggi, in 1990, for easy reading. It is
hoped that this book will help to fill the need to some extent.
Surely all of us need much stronger and deeper metta! I have also
drawn much from Mahasi’s “Brahma Vihara”, one of the best and
most informative books on the subject available. I make no claim
of any lofty attainments. I only put down what I understand and
derive from talks by more experienced people, and from what little
practice I have done.
Metta Bhavana — Cultivation of Loving-kindness
The good symbol for Metta (loving-kindness) is the mother
cradling her baby to sleep. The baby cradled to sleep will be the
result. I can still remember that it was a good feeling when I was
cradled to sleep by my mother. There is also a lot of joy when one
is unselfishly caring for a friend. Such is loving-kindness and its
In the texts, metta is characterised by promoting the aspect of
welfare. Amity, goodwill, friendliness and loving-kindness are
some of the words used to describe this mental state. There is no
better way to know it than to study it as it occurs in one’s own
mind and others’. It is a totally unselfish and pure state of mind
that brings profit to oneself and others, now and hereafter.
The cultivation of this state of mind is called bhavana – normally
translated as meditation. When we cultivate it, it becomes strong,
powerful and useful. It brings us abundant, deep and intense peace
The cultivation of it involves the following:
The concentration of metta. Concentrated, it becomes
strong and powerful.
Metta is also trained so that it can be given to anybody.
That is, it is flexible, versatile, universal and boundless.
When this potent force has become powerful we can make
use of it to produce many marvels to make everyone’s life
To do this effectively one needs the method. Acquiring the skill
requires patience. With experience one improves.
Metta in Buddhism is a state of mind. Its object is the lovable
being. It is the state of wishing to promote the welfare of the
lovable being. In the Buddhist teachings, the doctrine of anatta –
or non-self – occupies a position of prime importance. As such it
may seem to be conflicting. This is because there are two types of
truths, conventional (sammutti) and ultimate (paramattha).
Conventional truths are conceptual, and true only at the
conventional level. When seen in an ultimate point of view (i.e. a
mind freed from ideas, concepts) they do not exist. They are like
shadows cast by realities. Therefore the “person” exists only
conventionally. Ultimately, “he” can be experienced as mental and
material processes. If you see things in this way you are looking at
things as they really are, which is actually insight (vipassana). To
develop this direct vision into reality is to practise insight
meditation – vipassana bhavana.
At such a time, we cannot be having metta as the nature of the
objects differs. Moreover, when we return to conventional realities
or switch back to conceptual objects then we may have the metta
again. That is why, comparatively, vipassana is more profound and
superior. It frees one utterly from all sufferings of samsara (cycle
of birth and death).
Metta however must not be underestimated, although it has its
limitations. Most of us will need a lot of time before we have
completed the work of insight cultivation. And even after that
metta will still play a great role. Even Buddhas are not always
without conceptual objects. Concepts occur together with the
mental formations and processes.
In the discourse to Subha, the Buddha answers questions posed to
him as to the reasons for long life and so forth. From the answers,
we find that the kammic results that lead to long life, good health,
beauty, following, wealth, noble birth – can be attributed to acts
connected with loving-kindness, compassion and sympathetic joy.
Therefore the Four Sublime Abodes (Brahmavihara, i.e. lovingkindness, compassion, altruistic joy and equanimity) act as a
soothing balm to those still within the cycle of birth and death.
Besides these, we also see metta as an effective means:
to overcome anger as it is the opposite of these violent and
destructive mental states,
to build up the required concentration base for the
development of insight, because with metta, our mind
for a healthy relationship with every living being – so
important for a happy family, society and the world.
From this we can see that metta bhavana is something that should
be practised to some degree by everyone. Without it one not only
tends to fail in social and personal relationships but is also at a
great disadvantage when involved in spiritual practice.
Samatha Bhavana — Cultivation of Tranquillity
Metta bhavana is one of the 40 themes for samatha bhavana listed
in the Path of Purification (Visuddhimagga).
Samatha means tranquillity.
Bhavana means cultivation.
That is, the cultivation of loving-kindness is one way by which we
can attain tranquillity.
Tranquillity or Samatha refers:
firstly, to tranquillity freed of defilements. Truly the
defilements of greed, hatred, delusion, jealousy, etc. are
torturous and disturbing to the mind. The mind purified of
these can truly be said to be peaceful.
secondly, to unification with or concentration of the mind
on its object. It is because the mind that wanders to
manifold objects is scattered, weak and tends to be restless.
The still, fixed and concentrated purity gives strength and
stability to tranquillity.
III. thirdly, to the removal of less peaceful states of mind
which furthers and deepens the state of tranquillity. This is
done when moving from the lower absorptions (jhana) to
the higher ones. For example, while going from the first to
second absorption, initial application (vitakka) has to be
This book talks of the rupa jhanas in fivefold (as in the
abhidhamma) rather than fourfold (as in the Suttas).
Bhavana refers to the repeated cultivation of these peaceful states,
so that it lasts longer and is deeper. The wholesome state of mind
here in this case will of course be the mind of loving-kindness.
The depth of concentration reached is the fourth form absorption
(four rupajhana) in the fivefold classification. The objects of this
mind may vary. In fact one can extend it to the unlimited number
of beings. For this reason it is also called an immeasurable
In the development of the mind, one has to be holistic. The mind is
involved with every aspect of life, and so every aspect ought to be
considered. A good understanding of the teachings of the Buddha
is important and with respect to meditation practice in particular.
The preliminary preparations given in the “Path of Purification”
have appeared often in manuals and writings on meditation. It can
also be applied to metta bhavana as well. We shall go through
them briefly with reference to our subject.
Purity of morals
This is the restraint from immoral acts, particularly of body and
speech. All unwholesome states oppose wholesome states and so it
is one initial level of purification. Those done out of the root of
anger, e.g. killing and slaughtering, would directly indicate a
failure of metta. Those done out of greed and ignorance would be
an indirect but nevertheless still opposing force. The first is the
direct enemy and the second the close enemy. We are often more
unwary of the second.
The four aspects of this are:
observance of precepts – e.g. five, eight for laity.
guarding of the senses – e.g. mindfulness when seeing,
III. purity of livelihood.
IV. proper use of requisites (for monks).
Cutting off impediments
The impediments mean anything that can obstruct and hinder
one’s practice. Ten impediments often quoted are:
IV. class of students
V. building work
X. supernormal powers
Though these are not necessarily unwholesome, they can take
away valuable time meant for the practice. They can also be a
source of attachments, anger or other defilements, to which a
beginner is especially vulnerable.
Therefore, they are best abandoned as much as possible. For a
layperson it would be difficult to abandon them all.
With special inference in the case of metta bhavana would be
those impediments concerning people (no. II, IV, VII). Here it may
seem conflicting because one may ask – “Can you abandon them
when you are to have loving-kindness?” We have to bear in mind
that to really have strong metta for others, we have to establish
ourselves firmly first. For example we need really strong and
powerful metta and patience to be able to take a lot of nonsense
from others. And so solitude and training has to come first. There
will be time for all that later.
Another matter concerns psychic powers. To maintain them needs
concentration itself. And so it would not be an impediment in
metta bhavana. It seems to occur as an impediment more for
In samatha meditations the environment is at best very quiet and
comfortable as it aids in the calming of the mind. A natural
environment of trees and streams also adds to the peace and
natural settling down of the mind. Fresh air and freedom from
pests provide safety and health and remove anxiety, whilst
cleanliness and orderliness are also to be noted as they help bring
about concentration. Another factor is suitable companionship:
such as fellow strivers with little or no anger, those who do not
irritate or are not restless would make ideal companions if one
should need them. Better will be those who have abundant metta
or are accomplished in metta.
The Anguttara Nikaya says that a suitable environment ought to
have the following:
convenience – coming and going
quiet – peace by day and night
freedom from dangers
well-furnished in requirements
presence of a guide
As in other forms of meditation, a good guide is an important
factor for learning. It is best if we find one who is learned, wellrestrained and accomplished in meditations. In this case it would
be one accomplished in metta bhavana or the brahma vihara.
Then there is also the skill needed to teach and communicate.
Suitable subject of meditation
The subject here is of course loving-kindness (metta). Usually the
practice of the four divine abidings (brahma vihara) are taken
together. They all have a being/beings as the object, or we may say
that they are all a positive mental relationship for one or a group of
This form of meditation is especially suitable for those who intend
to overcome anger or anger-related problems (e.g. bad temper,
jealousy, cruelty, fear, worry and anxiety).
It is also very practical as it creates good relationships between
and among people. This makes life and work in society easy and
happy. This meditation is also generally suitable for beginners for
it brings quick results. It has been said that for one with metta the
mind calms quickly. It is also fairly safe, without much complication.
Hence metta is one of the tranquillity meditations recommended
Severing minor impediments
This finishes the minor bits of work to be done, i.e. tying up all
loose ends which may cause some flurry or an unsettled state of
Getting detailed or specific instructions on the
Meditation, the development of individual mind, requires specific
skills and direct practical experience. As such, although there are
general implications, one will still require specific instructions that
suit the individual’s temperament and situation for maximum
Motivation is an important factor for the accomplishment of any
task. For the successful cultivation of loving-kindness one has to
have a lot of patience to persevere and overcome all sorts of
Therefore the initial stage involves reflections on the following:
I. benefits of patience, and
II. benefits of loving-kindness, and
III. the dangers of anger.
Such reflections can also be done as often as possible to serve as a
frequent reminder and motivation.
Patience means being able to accept a situation without
flurry, anxiety and anger.
When one is patient, one avoids a lot of unnecessary
III. When one is patient, one is able to get a lot of good
opportunities lost to the impatient.
IV. When one is patient, one is able to go far in one’s
achievements, for there will always be some difficulties in
any great undertakings.
The patient man also overcomes a lot of anger in order to
work with metta and other good virtues successfully.
We may also reflect on incidents in the lives of the Buddha and his
disciples, how they overcame difficulties to achieve greatness with
One such story is the perfection of patience when the Buddha was
still a Bodhisatta. Even when tortured, with his hands and legs cut
off, he showed no anger. He merely asked the King who had
ordered it done – “Do you think my patience is in my hands?”
Finally the King had his heart cut out. Even then he showed no
anger and was patient. He was called the bearer/practiser of
patience – Khantivadi.
Similarly we can also reflect on the blessings of loving-kindness.
Happily He Sleeps
Happily He Wakes
Dreams No Bad Dreams
These first three benefits involve sleeping peacefully, and
should not be underestimated. Sleep is a restorative process and
plays an important part in our lives. If we do not get proper sleep
our body and mind in the day will be badly affected, and life will
become miserable, as can be seen in the case of insomniacs.
For one who practises loving-kindness, his mind will bear no illwill towards beings. His mind is also calm and filled with joy.
These are conditions for easy and peaceful sleeping and when
dreams do arise, the good states previous to sleep will have a good
influence on these dreams.
After such good sleep, on waking up one would also be fit enough
to take on the chores of daily life in a happy manner. This in turn
makes all one meets happier.
In Buddhist psychology, the state of deep sleep is the life
continuum consciousness, a state of mind without any thinking
process. It is a result of kamma and acts as the mind door. When
thought processes arise, the mind shifts from a passive to active
state. Dreaming is also an active state that occurs in the mind.
There are many reasons for dreams, of which four are quoted
Thinking in the day carried forward even after one has cut
off the awareness of one’s surroundings.
Thoughts that arise through imbalance of elements in the
body, e.g. discomfort and illness. These strong sensations
stir up thoughts.
III. Spirits or deceased relatives trying to make contact.
Dreams are often uncontrollable, as they occur after normal
awareness is cut off. How they arise is affected by our own basic
nature and habits. One who is used to having evil thoughts in the
day will carry them forward into his dreams. Similarly one with
good thoughts will have good dreams.
Loved By Human Beings
Loved By Non-Human Beings
We cannot avoid encountering other people or beings. Even a
forest hermit may meet with wild animals! So it is best for all to
tune into a favourable relationship. Metta is such a relationship
that will foster welfare and benefit for each other. This makes a
happy person, persons, families, communities, country, world and
worlds. In this way one can avoid a lot of suffering.
Devas Protect Him
Devas are beings that exist in heavenly dimensions. Although
we may not be able to see them they are known to exert influence
on people’s lives. For those who are virtuous and with lovingkindness for beings and devas, they may render help and
Fire, Poison Or Weapons Will Not Befall Him
Metta is a protective mental force and its tendency is to bring
about beneficial states and put away harmful conditions. Fire,
poison and weapons often associated with harmfulness are
likewise put aside. This force is present to some extent when one
has metta in one’s heart. The stronger the metta, the stronger it can
be. But when this force is absent, the armour of metta is likewise
absent. The story of the Bodhisatta perfecting metta is a good
The Mind Calms Down Easily
As happiness is the near cause of concentration, it is obvious
why metta has this benefit. Therefore it is a subject of
concentration which can calm down the mind easily even for
beginners. This is especially true in those of angry temperament
and those who undergo a lot of stress in work. Besides, it is also
quite safe to do so after brief instructions.
The Complexion Of The Face Becomes Clear.
A happy face has a happy heart. It is pleasant to everyone.
That’s why you are advised to smile even if you don’t feel happy.
However in Buddhism, sincerity is also necessary otherwise it can
be taken as hypocritical. Therefore metta serves as the best
cosmetic for men and women, and for a good cause with good
A good complexion is also a sign of good health. As a pure state
of mind that brings benefits, it will also create beneficial
substances in the body promoting good health. Conversely, how
anger or other evil states of mind can cause illnesses such as
gastritis and other psychosomatic illnesses is clearly known.
10. Death Takes Place Without Confusion
When death is to take place, it is very important to keep the
mind in a pure state as it has a strong influence on the ripening of
the good kamma that will decide the nature of the next existence.
One with metta will have good kammas that will bring about
peaceful death far from violence. His good kamma ripens as if
good friends and relatives come from afar to greet him. It will
bring about favourable and pleasant signs that will bring him to a
11. If It Goes No Further (i.e. He Has Not Realised The Fruit Of
Arahatta) He Will Go To The Brahma World.
The four paths and fruitions are only attained through
vipassana but metta can serve as a strong base of concentration. If
this concentration has reached up to the absorptions (jhana) then it
can bring rebirth in the brahma realms. If access concentration is
reached it can give rise to existence in deva or human realms.
Concentrated states are strong in kammic forces and being so are
more likely to ripen over others.
The converse of the benefits of metta would be the dangers of
anger. In brief one would quote the opposite of loving-kindness.
One sleeps and wakes unhappily and dreams bad dreams.
Humans, devas dislike him. Hounded he will be by enemies and
demons. His life is likely to meet with violent dangers. His
complexion is ugly and he suffers ill health. When death comes he
dies confused and reaches the woeful states.
Anger being harmful, violent and aggressive would cause much
harm to oneself and others by the committing of evil deeds
through the body (e.g. killing, destroying, etc.), speech (cursing,
slandering, lying, etc.) and mind. Displeasure or unhappiness of
mind will always be there when there is anger. How can one be
happy? More sadness, fear and terror will follow as a result of
deeds done. In short, one does things which one will be sorry for.
One should see the terror of these states. They can be avoided but
positive and persistent effort must be made. It is too easy to be lax
and make excuses for harmful acts that once done, cannot be
undone. Then suffering is sure to follow. The reflection of the
dangers of anger can help us to overcome anger and develop
Beginning Practice of Loving-Kindness
There is no one posture in which you cannot send thoughts of
metta. In intensive metta exercises, one radiates loving-kindness
all the time in whatever position one is in – standing, walking,
sitting and (if not sleepy) lying down.
Usually sitting is alternated with walking. Gradually the sitting is
When radiating metta while walking one does not really pay
attention to the sensations or phenomena involved with the process
of walking meditation as in vipassana. One just radiates as one
walks along. As the concentration becomes more intense, slowing
down would be only natural. At times one may just stand still and
radiate. When the flow of metta ceases one will have to stop to
arouse it again. The active nature of walking is involved with the
energy faculty and hence helps keep up the arousing and
sustaining of the flow of metta, i.e. the first and second jhana
factors – initial and sustained application (vitakka, vicara). A
suggested period for walking is one hour. It also serves as an
exercise for physical health.
The best posture is sitting in the full lotus with both legs crossed,
soles facing upwards. The back is straight and hands on the lap
with palms on top of each other, facing upwards.
Because most people are not able to withstand the strain at the
ankles, most may adopt half lotus, one leg crossed above the other.
There are other variations like the Burmese method where both
legs are folded, but not pressing on each other. There are sitting
sideways postures, and so on.
Generally the posture has to be balanced, back straight and legs
folded in. This helps to keep an alert mind whilst keeping the body
fairly comfortable. In Samatha meditation this is very essential
especially at the start, after which one ought not to shift one’s
posture but remain still for long periods.
We can try to do it by relaxing from head to toe or toe to head, part
by part, from externally the skin to internally, the bones and
organs. Next we must make a resolution to put away all matters
for the period of meditation. All matters must be put aside! Now is
the time for meditation. Nothing else matters! If one is decisive
enough most thoughts can be put away. Then we can make sure
the mind is relaxed and peaceful. We also maintain an awareness
or mindfulness or else it will fall to sloth.
After sitting in the desired posture, one ought to remain still with
utmost relaxation to the point until the physical body is as if dead
and not a single strain is felt. The body is as if it is not there at all.
Then one may proceed to giving metta to oneself. When it is being
done, try to do so very gently or else strain or restlessness may
arise as well. Each thought aroused is as if it is a very small,
subtle, soft bubble or mist suffusing out of the mind. In such a way
we can preserve and increase the tranquillity.
Sometimes people think that giving metta to oneself is selfish.
That is because they misunderstand what is being done and the
mental state involved.
Actually it is a sincere and unselfish wish to progress onwards in
the spiritual path. That is, to be happier and healthier to practise
better because one can give up anger and all the unwholesome
states of mind with this practice.
One thus makes these wishes or aspirations one after another and
lets them sink deep into the mind creating far-reaching effects.
One recites not just the words in the mind but rather sincerely
makes the wish, understanding fully the meaning or idea.
May I be free from enmity
May I be free from mental suffering
May I be free from physical suffering
May I take care of myself happily
This is done for the first five minutes (of the sitting) which should
last at least an hour. It serves several purposes.
Setting Oneself Right.
One has to do this and this means having a pure objective that
involves one’s life in all its aspects. This would involve right
livelihood, morality and so on. If this is not done, there is bound to
be conflict during or outside meditation.
After seeing the need of oneself to be truly happy one can
then understand better the need for others to be happy. It will serve
to motivate and ease the outflow of metta for others.
III. Serves as preliminary concentration.
It is easier to arouse this sincere wish for oneself than for
others. It makes an easier start to gain some degree of
concentration which can develop to deeper levels as the practice
After this one can proceed to radiate metta to another person.
According to their relationship to one at the time of starting
meditation, individuals may be classified into five categories:
1. extremely intimate (atipiya)
2. lovable (piya)
3. indifferent (majjhata)
4. unpleasant (apiya)
5. inimical/hostile (veri)
In selecting an individual as an initial object of metta bhavana, one
is advised to choose the second, a lovable individual because
metta can arise easily. The first may arouse attachment, the third
may pose some difficulties and the fourth and fifth may arouse
anger instead. One is also advised against giving it to the opposite
sex as it may arouse lust. What if she is his own mother or he, her
father? Usually it is not preferred for the unstable mind may
wander to another of the opposite sex. The other individual not
recommended is the deceased. It does not produce deep
concentration as the person is no longer present and is already in a
Therefore the lovable individual should be alive and of the same
sex as one. “Lovable” means he (or she) inspires metta in you the
moment you think of him. He would most likely be one with a lot
of metta himself besides many other virtues like morality,
concentration, wisdom, patience, humility and so on. It is someone
whom you think of or meet with a lot of respect and friendliness.
Someone whom you can call a true friend. If you have known him
for some time and had spent many moments and events together
with little or no misunderstandings, it would be better. Then you
can call up all the good that he has done for you as well as the
happy events in the past to arouse metta.
When you have chosen the individual then this shall be the soil
and source from which your metta shall set its roots deep and
spread far elsewhere.
The near cause of metta is the lovable person or being. Therefore
we have to see the favourable aspect of the person or being.
One way is to think of his or her virtues or good qualities. We can
perhaps enumerate them, e.g. he is
The more we have of these the better. The mere thought of one
will inspire metta. We may use this sparingly so that it will last us
a long time.
For example, when we think about v1 metta arises. Every time it
dies down, we can use v1 to stir it up again. After some time v1
may not be effective (for the time being), then we use v2 to arouse
metta. We will then continue to use v2 to arouse metta. When it
loses effectiveness we can return to v1 again. One can go on
arousing metta with v1 and v2 until both do not seem to work.
Then we proceed to v3.
The other way is to see the lovableness of the person and thus to
arouse metta is to recall the events one has associated with him or
her that would inspire metta. It may be the help given, gifts offered
or just kind, gentle words. One would naturally have to avoid
recalling unpleasant moments. We can again enumerate the events:
Event: 1. gifts given at birthday e1
2. help in time of stress
3. counselling in career
We may apply the principle on the use of virtues to ensure ease of
When metta arises it has got to be sincere and come from the
depth of one’s heart. It should be encouraged to flow abundantly
and freely without inhibition. There is nothing wrong with giving
metta to anyone only that it is to be given in a suitable manner
with wisdom and guarded against attachment.
When metta arises one enables and urges it on with the use of four
1. May he/she be free from enmity/danger
2. May he/she be free from mental suffering
3. May he/she be free from physical suffering
4. May he/she take care of himself/herself happily
The principle is that when we make each aspiration we do so with
metta. This would arouse more metta to keep it flowing on. It is
also important that we understand the meaning of these aspirations
clearly and sincerely mean it. Before the metta from the first one
dies down, we make it continue on by using the next. When we
have used the fourth aspiration we start again with the first. This
can go on indefinitely.
The second point is that when one aspiration, e.g., “May he be free
from enmity”, is very effective and can produce strong metta
which can last a long time, then we can let this flow go on as long
as possible, in which case it would continue to deepen.
However, if the aspiration is not very effective, we may skip it or
pass through it quickly.
A third point here is that there is a more positive aspect of each
aspiration which can be borne in mind. If one intends to
emphasise a more positive aspect it can be used with much
effectiveness looking into the meaning of each aspiration.
May He/She Be Free From Enmity/Danger.
Enmity may refer to enmity within (e.g. defilement) and without
us. A more positive aspect will be “May he have a lot of lovingkindness”. Therefore we may also use the wish “May he be safe”.
Enmity may also mean any dangerous and harmful elements
within (e.g. defilements, bad kammic results ripening) or without
(e.g. catastrophes, accident etc.)
May He/She Be Free From Mental Suffering.
Mental suffering refers to mental anguish, sorrow, frustrations,
fears, despair, irritation and all types of defilements that are
present to no end, as well as the unsatisfactoriness of conditioned
existence. “May he/she be peaceful and happy” is a positive wish
for this second aspiration.
May He/She Be Free From Physical Suffering.
Physical suffering will include all forms of physical discomfort,
illness, ailments and incompleteness. It is possible that the wish
can be put as “May he/she be healthy and strong”.
May He/She Take Care Of Himself/Herself Happily.
This means that we wish him (or her) to be able to carry out all the
activities in his life or maintenance of life such as waking up,
eating, caring for his livelihood, looking after his children, wife,
house, while resting, carrying out his spiritual activities and even
having peaceful sleep.
The last of those aspirations is by itself positive. The negative
variant can be “May he not have any trouble, problems, obstacles
in taking care of himself”.
I have tried this on myself and others and it does have a different
effect psychologically, stronger towards well-wishing than
negative phrasing which tends towards compassion and
cancellation of suffering. This is therefore one part that is worth
consideration. A possible alternative would be to use both, which
would increase the aspirations from four to eight.
Here we also notice that too many aspirations for the beginner
may not be beneficial to concentration. Hence we stick to just four
Another modification can be considered if a further specification
of the wish is required, such as “May he be free from the deadly
disease of cancer which is afflicting him”, or maybe even a single
wish for a son that he may be able to do well in his studies.
These are more specific and therefore not applicable all the time
and to everyone. Nevertheless, it is a wholesome wish of metta
and, when made with strong and deep concentration, will have its
At the beginning, the flow is not smooth and does not last long.
One has to guard against just merely reciting the aspiration
without feeling. One has to guard against indiscriminate and
uncontrolled thinking (which leads to restlessness) while trying to
arouse metta. One also has to guard against frustration if metta
does not arise. Therefore it is very important that mindfulness is
present when these hindrances arise.
Five Hindrances to Concentration/Absorption
Before the metta is continuous, the five hindrances may arise to
hinder the progress.
Sensual Desire (Kama Raga)
Sensual desire arises commonly with an attractive object. This is
one reason why we do not choose the extremely intimate person as
the first object and also, based on the same reason, why we avoid
one of the opposite sex. Even when giving metta to the good
friend, you should avoid thinking of sensual moments (e.g.
sightseeing etc.). Calmness and joy that arise abundantly in this
meditation should also not be attached to when they arise during
practice. One may note the “desire” or “attachment” with
mindfulness till it goes away. Always remember not to be
attached! Mindfulness is the key to this. Alternatively one may
radiate metta to all beings for a short while to offset the
attachment. Then bring one’s mind back to the pure and unselfish
state of metta.
Ill-will arises with the repulsive object. That is when we are
sending metta to an unpleasant or hostile person. If anger arises
one may resume with the persons (lovable) one started with.
Ill-will may also arise with frustration or unpleasant sensations. In
such a case, try to ignore it and persist with the metta. If it fails,
change to a more comfortable posture or setting.
Sloth And Torpor
This sluggish state of mind that can come with peacefulness often
makes the meditator fall into deep sleep. Therefore when the
mindfulness weakens, one has to be more energetic in arousing the
metta. For example, one may radiate from one aspiration to
another fairly rapidly. One can also try to make the metta more
intensely emotional. Doing more metta in the walking posture also
encourages a more energetic flow of metta. One has to be very
energetic to be able to do these. Activities like washing the face,
rubbing the hands, sitting in brightness and open space, suitable
conversation or reflection of the dangers of laziness and benefits
of energy are general steps that can be taken.
Restlessness And Worry
Restlessness and worry arise owing to lack of mindfulness. If we
have sufficient basic mindfulness, we would be able to watch that
restless state or extraneous thoughts when they arise. So even if
the mind does wander, we will soon be aware of it. Therefore we
should make it a point to note the thinking as soon as it has arisen,
then return to metta.
In the preliminary arousing of metta, when thinking is
predominant, we have to be careful that it does not become
uncontrolled, e.g. we may think of the person, then we think of
what we did together. This may go on for some time before we
realise we have forgotten about metta bhavana. Therefore to
facilitate deep concentration one should stay with one person for
an extended period of time. And when arousing metta, care has to
be taken not to “overthink”. Once metta has arisen one has to
maintain its flow in a way that it may deepen.
Sceptical doubt regarding the Three Gems or the method in the
practice of metta may arise due to the lack of understanding of the
Buddhist teachings etc. Here one has to note a sceptical “doubt”
etc. till it is put aside. Another way is to reflect again on the
benefits of metta and the danger of anger. If one tries hard enough
one will progress and doubts too can be cast aside. Having an
experienced guide at hand to clear one’s doubts concerning the
practice is important.
Five Jhana Factors of Concentration/Absorption
In the initial stage, the main part is played by the first jhanic factor
– initial application of mind (vitakka), the mental factor that lifts
the mind and mental states to its object. In metta bhavana, it is the
continuous bringing up of metta consciousness to its object – the
So when metta keeps flowing up we always make sure that we
have the same person in mind. This part is concentration. Very
often the mind will flit to other persons and if so, we can just let
the metta flow on for a few seconds and return to the original one.
Sometimes the new person seems to arouse stronger feelings than
the original one intended and so we may be tempted to switch
objects. It is best to return to the original one as there will always
seem to have another better one when the original one becomes
somewhat stale after some time. The test is the ability to go one
with the same one for a long time.
Another problem involved at this stage is visualisation. Some
practitioners may visualise the object, i.e. the person. This may be
a help in some ways or it may also cause complications. The
problem may arise with unmindful visualisations which can cause
tension and stress over a period of time. Presently there are
already two processes to take care of:
Visualisation may come as a third process although connected
with the second. One has to be careful not to visualise without
metta or even mindfulness.
As the arousing by initial application predominates the first part of
the concentration exercises, the next step is the sustained
application (vicara) which is sustaining the metta consciousness
continuously onto its object. This can be seen as dragging or
lengthening the flow of metta which would otherwise stop. In fact
it is a product of continuous arousing. As a result, the momentum
of the flow is built up. It continues even after one does not intend
to radiate metta, and if one does, a minimal effort is needed.
Therefore one has to try to drag on each aspiration as long as
possible so that the metta is continuously flowing onto the person
for a long time.
When this can be done, usually joy (píti) follows. The progress
thus acquired removes sceptical doubts and brings calmness. Joy
is a thrilled, joyful state of mind that comes with increasing
concentration. Sometimes it comes with goose pimples or
pleasantness (minor joy). It may come in flashes or sudden rushes
of coolness (momentary joy), or it may make one feel lighter or
hop or jump (uplifting joy), or one may feel overwhelmed in
wave-like, joyful feelings and sway (overwhelming joy), or one
feels the entire body and mind system suffused to every single
particle with joy and comfort (suffusing joy).
It is certainly very pleasant and attractive when one first comes
across these. In metta bhavana they can be abundant. The usual
tendency is to become attached to them. As a result mindfulness is
lost. Then complications arise. So when they become very strong
one would have to keep them under control. One will have to keep
up the mindfulness and note. If one’s body starts swaying or tears
start to fall uncontrollably, one would know that it has gone too far
and one should wilfully stop it or get up. Then we should bear in
mind that when the strong joy and emotions tend to be
overwhelming, to ensure that the metta is truly unselfish, the mind
can be kept detached as we radiate very softly and gently with
mindfulness rather than in an intense manner. If we keep on
radiating in this way the joy will become very subtle and tranquil.
The mind will experience deep bliss (sukha) within or as if a very
high and rapturous state. Again one must be guarded against
attachment so that one can continue one’s practice.
The final stage will be the sinking in, absorption or unification
with the object. This is one-pointedness. Again there must be some
mindfulness at the very quiet and still stage before absorption.
Otherwise one may lapse into deep sleep or is pulled away by
subtle thoughts. At this last phase, the Visuddhimagga quotes joy
as overcoming restlessness, bliss as overcoming ill-will, and onepointedness as overcoming sensual desires because it stops the
mind from flitting to sense objects and fixes onto the meditation
Hence the five jhanic factors are:
Initial application (vitakka)
Sustained application (vicara)
In practice, these factors can be defined as follows:
Bringing the mind to the object (arousing, applying)
Keeping the mind with the object (sustaining,
Finding, having interest in the object (joy)
Being happy and content with the object
Unifying the mind with the object (fixing).
Three Types of Concentration
There are three types of concentration that come with metta
parikamma samadhi – preliminary concentration
upacara samadhi – access concentration
appana samadhi – fixed concentration
Parikamma bhavana is the stage of doing the preliminary
exercises. Some degree of one-pointedness or calmness is reached
when radiating metta to the person as one is involved with active
When it comes very close as if about to sink or merge with the
object we may consider it as access concentration. By then one has
overcome the hindrances as it is close to fixed absorption. The
mind has reached a very subtle and sleeplike state. If one is not
careful one may fall asleep. One has to be mindful to maintain the
flow of metta and yet not too energetic that it stirs it up to a
restless state. At this state visions may creep in but one has to be
mindful enough to maintain the flow of metta. The Visuddhimagga
describes this state as a state when the barriers are broken. That is,
at that time one’s metta is developed to the state that one is as if
one with the person. One cannot be said to have any less or more
metta one has for oneself than another or a close one from a
As concentration develops, the object of mind likewise becomes
more refined and steady. It may be very gross ideas of the person
at preliminary concentration to fine, transparent-like visualisations
at access concentration. However the development of the object is
not as obvious as in kasinas. So in initial stages the states of mind
and metta are more obvious and important criteria for checking
one’s development. With frequent meditation one can also be
aware of the nature of this fine object. I remember that the first
time I noticed it was the person outlined on a crystal-clear surface.
It has appeared again in another way.
When the mind becomes fixed onto the object it sinks and merges
into it to become as if one. The result is the development of a
different form of consciousness called (jhana citta) absorption.
Very often people say this is like falling into a state deeper than
sleep. Yet on emerging one is aware that at that period one is in
bliss and is still having metta for the person. It has been claimed
that the state is so sleep-like that one may not be aware that one
has entered into it, especially when it first occurs in only very
short moments. However with frequency it should become
obvious. How long one takes to reach up to this level is very much
of an individual capability. If we go into intensive meditation, it
should not take too long. Those who have undergone vipassana
meditation, whose mind is already flexible and wholesome, should
be even quicker. There are four types of these absorptions (in the
five-fold classification) in metta bhavana. They are called the
first jhana, second jhana, third jhana, and fourth jhana. As for the
fifth jhana, it can be attained only in the development of
equanimity – upekkha bhavana.
Factors in Developing Deep Concentration
The ability of bringing up the meditation object of concentration
to the point of access concentration just before absorption involves
the building up of the mental factors of concentration skilfully so
that it becomes powerful enough to fall into absorption.
Some important factors in development of deep concentration are
Mindfulness being the main controlling faculty of the mind is of
course indispensable. It brings the mind to the point of
concentration skilfully. Besides it guards against defilements and
extraneous thoughts. Then it causes us to take the appropriate
action to remedy it. It also keeps the mind flexible, workable, soft,
and so on. Therefore there must be plenty of mindfulness at
various depths. It however will have to be that suited to the
tranquillity form of concentration and not insight form.
Comparatively in tranquillity meditation, the concentration faculty
is much stronger than the energy faculty and so its unique balance
has to be maintained. It has also to be continuous and as a result, it
would be advisable for many to set up a strong grounding of
mindfulness through various satipatthana exercises before one
embarks on intensive samatha bhavana.
Right concentration is often referred to as concentration detached
from the five senses. We can understand this if we know that our
object is solely that of the mind door. Its concentration is that
above the five sense doors. If we still have rampant cravings for
sense pleasures, we can never get near the absorptions. However if
one is really detached, then it lifts one off from the valleys of the
five senses. Detachment has the power to remove the bondages
that tie us to the lower worlds. When metta comes with
pleasantness and joy, the detached attitude is an important
Patience is the opposite of impatience or anger which is associated
with agitation. If we preserve patience, our mind by itself will
calm down. In this case, patience is synonymous with the
undisturbed aspect of tranquillity. It can remain with the object for
longer periods of time, for with non-anger there follows
equanimity, another factor of concentration.
Texts also inform us that to guard the concentration, we need to
take into consideration the seven suitabilities. These external
2. village where one seeks for food
6. season, and
We can consider how these can influence our concentration and
hence select the one which is conducive.
Ways of bringing about Concentration
I have noticed that concentration can be brought about in a number
of ways. These below are a few of them.
1. Following closely and concentrating into the object: this is
the normal procedure used by beginners in developing
concentration. The important point here is that
It has to be done with mindfulness.
In metta bhavana, it has to have metta. Then we shut out all
other objects – e.g. forms and sounds, and keep the mind
onto the object and nothing else.
2. Recalling the states of mind present in deep concentration
and developing it through will power. In the second case one just
has to bring one’s mind to stillness and draw it into states which
are progressively deeper, subtler and more tranquil. This second
method works better when one has experienced such states before.
3. By means of the mastery through resolution. A resolution is a
certain decisive condition of the mind. By feeding the mind with
wishes or intentions that are carefully worded, one makes it follow
a certain mapped-out path of development. This case is used for
going to the specified jhanic states. For one well-versed in this
practice, the mind would respond accurately and quickly to the
resolution made. It is like feeding the computer with questions and
Mastering an Absorption
When one is sure (e.g. through suitable guidance) to have
experienced an absorption, then one can make resolutions
(adhitthana) to master it. There are five aspects of mastery:
mastery in adverting
mastery in entering
mastery in staying on
mastery in emerging
mastery in reflection
Mastery In Adverting
This is the mastery of being able to bring up (make an object of)
one of the five jhana factors, one after another immediately upon
emerging from jhana. It is brought about by making resolutions.
Mastery In Entering
“Entering” means the shifting of the sensual sphere concentration
to a form sphere (jhanic consciousness). It involves the switching
off of the normal sense sphere consciousness to that of the
absorption. One has to be familiar as to what the absorption is.
One also has to have the factors of concentration sufficiently
developed. Mastery of resolution is also important. When one
knows that preparations have been well made, and faculties
developed to the near access, then the mind flies off to absorption
or sinks into the object by the switching of the will power to direct
the powers and development of previous practice towards the
required direction. It is like jumping off the diving board into the
pool. It is like letting go of everything.
Mastery In Staying Long
This is the ability to stay as long as one wishes in that absorption.
One can stay in for as long as seven days at a stretch. Adequate
preparations we are told are very important. When we are not
worried, e.g. about lunch or appointments, the mind is at rest to go
on. Preparations may involve making sure no one will disturb us
over a period of time and all important matters are put aside.
Having cleaned the body and made a very thorough practice that
will bring about lengthy sitting, with the making of suitable
resolution for a fixed period, one enters and abides therein.
Usually one has to be trained to lengthen the period of the
absorption by making successive resolutions for increasing
Mastery In Emerging
“Emerging” means emerging from the state of absorption. Its
precision can be based on, firstly, the point of time. This depends
firstly whether one is able to hold on that long first (i.e. the
mastery of abiding). But if one is able to, the precision is exactly
when. It is said that it can be done to the accuracy of the required
second. Secondly it is based on the event or occasion. For
example, one may decide to emerge if anyone comes to knock at
the door, or as in suttas, the sangha or Buddha summons! All these
abilities will depend on practice and mastery through resolution.
Mastery In Retrospection/Reflection
“Reflection” here is the reflection of the absorption from which
one has just emerged. Reflection here does not mean thinking but
full awareness of the components that make up what has just
occurred. Therefore the reflection is done only immediately after
emergence. It can occur in two ways.
The reflection of the consciousness that has just passed.
From it one can identify which absorption it is and the
factors that constitute it. However one will have to be
familiar first with what all these are through experience
and guidance. Usually for first-timers it is unfamiliar.
Reflection by the use of resolution. Here one resolves to
witness the factors of concentration present in the
absorption just passed. Through the power of the
resolution, one will witness, one by one, the factors.
It is similar to the first mastery which involves adverting the mind
to the jhana factors. Immediately following it is the reflection. It is
through this reflection that there is awareness that one knows
which absorption one has entered as well as the unsatisfactoriness
of the lower factors. For example, reflection on initial and
sustained application will form a base for the attainment of the
This reflection has often to be made many times but care must be
made not to overdo it as it will develop a strong dispassion for it as
one sees the faults. Then one will be unable to enter into that
absorption even if one resolves to.
Resolutions to see the factors:
May I see the 1st factor of that absorption.
May I see the 2nd factor of that absorption.
May I see the 3rd factor of that absorption.
May I see the 4th factor of that absorption.
May I see the 5th factor of that absorption.
After having seen them, e.g. one may know one was within the
first absorption and then one may proceed on again to the process
of adverting and work towards the second. After the next
absorption one can again see the factors of absorption that make it
up and then work up to the third and fourth absorption in the same
Once one has gained the five-fold mastery of the jhanas one to
four, then one may further the mastery by gaining them:
in the direct ascending order, i.e.
II. in the reverse or descending order, i.e.
III. in the ascending and descending order, i.e.
IV. in skipping of absorptions, i.e.
V. in weaving of absorptions, i.e.
Such practice enables one to be very familiar with these states of
mind, to gain them easily and move about with ease.
Change in the Object of Metta
One may then proceed with a change of the object, i.e. the
individual used as object of metta. This approach of keeping to
one person till the mastering of absorption allows one who
practises metta bhavana to develop deep concentration.
In usual practice, however, one may not go so far. Often one
switches objects even on reaching access concentration. Some
switch even before that but it is inadvisable, as one is still within
the power of the defilements and so does not produce appreciable
The practice of metta bhavana is not for deep concentration or
absorptions, but for the sake of happier living and good kamma or
perfections can be done by many different approaches. The change
of objects helps us to be flexible and finally universal in the nature
of the metta we develop.
We develop metta progressively to all the levels of concentration
to the persons in the following order:
intimate person (atipiya puggala)
neutral person (majjhatta puggala)
repulsive person (apiya puggala)
lovable person (puja puggala)
inimical person (veri puggala)
Puja puggala – Lovable Person
This has been dealt with earlier in this book. The rest, (2-4) below,
are done later because pure metta may be more difficult to arouse.
Atipiya puggala – The Very Intimate Person
The intimate person is avoided at the start because of the tendency
of attachment. Therefore if we are to send metta successfully we
have to ensure that there is no attachment. Hence we would be
giving it as if at a distance and not very close, light and soft, and
not intense. Of course we have to have mindfulness close at hand
to maintain its purity and guard against attachment. It is like
giving metta without personal involvement. If one is unable to stop
attachment from arising, it will only be wise to return to the first
individual. Only then do we recognise the differences of the types
of metta present. It will help to put things right. If one has got the
feel of this then we can radiate and care for our very close ones
without getting into the trouble that comes with attachment, i.e.
pride, jealousy, possessiveness, etc. One can also know how to
give metta to the opposite sex. It is one more step towards
Majjhata puggala – Indifferent Person
There are many people who fall under this category. He may be
the roti or newspaper man, your neighbour, or even your barber. A
friend said she felt a loss when she discovered her roti man, who
had been delivering the bread all these years, had died when he
went back to India. She had not even really tried to be more
friendly. We do let all these opportunities of friendship (that could
make each other’s lives happier) pass by. If we can see this point,
it will be easier to arouse metta towards indifferent individuals. Of
course, by then they are no longer indifferent people. But then
again, there are still many more.
Another factor contributing to being able to give metta to the
neutral individual is by borrowing metta from the metta done to
the lovable person. Having done much metta to the lovable person
the momentum developed will naturally give such feelings to
others. Then one can call on a neutral person. Frequent practice
will make the “neutral person” lovable as well.
This habitualisation of metta is important in the development of
metta whether towards deeper concentration, wider versatility or
applied practice in daily life.
Apiya puggala – Unpleasant Person
Sometimes we meet with people we do not like. Very often we
may not even know why and very often our dislike is not
justifiable. It may even be groundless. Even if we may have some
reason to dislike a person we should not. In any case it does not
fall into enmity. Nevertheless the repulsion and some anger or
irritation make it more difficult than it needs to be to arouse metta.
We can perhaps begin by asking ourselves why we do not like that
person. We would, in a lot of cases, find the reasons weak or
groundless. We can further remove any dislike by seeing into the
dangers of dislike or anger. Further seeing into the benefits of
metta will provide a strong motivational force. “Borrowing” from
the momentum of the previous metta should keep one continuing
in the development of metta to such a person. That is why, if anger
arises in giving metta to such a person, one returns to oneself or
the lovable individual. With practice we will be quite adept in
overlooking people’s faults and be very much less a demanding
fusspot of a person.
Veri puggala – The Enemy Or Hostile Person
The enemy shares the similarity of being associated with dislike
and anger. But in this case the feelings of hatred are deeper and the
reasons may be justifiable along common lines of reasoning.
The Dhammapada, verse four, says:
“He abused me, he beat me, he defeated me, he robbed me”, in
those who do not harbour such thoughts hatred is appeased.
It all boils down to the plain fact that hatred is never justifiable or
good. One should never consider another an enemy. If one can
think of things in this way it would make it easier. However if the
injustice is still being carried out it will be more difficult.
To be able to do metta to such a person, we must firstly make sure
that we are morally in the right. Secondly, we should also bear in
mind all the reasons to have metta for that person.
For example, we were all close friends in some past life and
finally we all want happiness.
If we send metta to him it also does not mean we condone his bad
actions or will keep on allowing him to do the bad things to us. In
actuality, giving metta means making the wish that he no longer
does these things but does otherwise.
If one is unable to, one is advised to return to oneself and the
To be able to give metta to such a person means your metta has
advanced by a stride. Then you may say that you have no enemies
although others may not think so. But certainly you will be much
The saying “To hate is human, but to forgive is divine”, is most
relevant to this case. Although the first part is questionable, metta
is certainly a Divine abiding.
Traditionally, in a complete course of metta, one has to go through
all the different levels of absorptions and their masteries – with all
these other individuals as described – with respect to the practice
of using the lovable being as the object.
We can see that one can develop strong and deep metta with
regard to all types of individuals including the “enemy”. We would
be able to look upon anyone as our close brothers and sisters.
The mind is the forerunner of all states. And if metta is so
powerful it is not surprising it is able to turn enemies into friends.
When one is able to do this, one may proceed to develop universal
and boundless metta to all beings.
Universal Metta to All Beings
There are two types of pervasion:
Unspecified pervasion (anodhiso pharana)
Specified pervasion (odhiso pharana)
In the texts the unspecified pervasion of metta is metta given to
beings not of any specified types. They are:
sabbe satta –
all beings (sentient beings with feelings)
sabbe pana –
all living things (beings that breathe and live)
sabbe bhuta –
all creatures (beings that arise owing to their kamma)
sabbe puggala –
all individuals (beings seen as individuals)
sabbe attabhavapariyapanna –
all personalities (beings with personalities)
These five actually convey the same meaning – i.e. beings.
However, different words are used. It helps to break the monotony,
increase perception and, hence, concentration.
Unspecified pervasion is usually done more successfully (i.e. with
mastery of absorptions, etc.), only when the sending of metta to
individuals, such as the lovable being, as an object has first been
done. Firstly, this is because it is easier to develop concentration
on an individual. We can understand this when we look into the
more extended nature of the unspecified object. Hence a tendency
to disperse the concentration. It is as if a light to be spread out
over a wider space has to be brighter. It will not be necessary if
just access concentration is required.
Secondly, when we say “all” we really mean to include the hostile
ones, otherwise deep inside we may mean “all except”…
Definitely one cannot visualise all beings. One has only to bear in
mind just what it means. It is as if one does not have any object,
only the metta for all beings is developed. As concentration
deepens one cannot help but notice that it often occurs in an
expanded nature, and is very light and blissful.
One needs to go through the four aspirations with respect to the
five “unspecified” objects repeatedly:
May all beings be free from enmity/danger
Sabbe satta avera hontu
May all beings be free from mental suffering
Sabbe satta abyapajja hontu
May all beings be free from physical suffering
Sabbe satta anigha hontu
May all beings take care of themselves happily
Sabbe satta sukhi attanam pariharantu
May all living things…, may all creatures…, may all
individuals…, may all personalities…
One does this until absorptions have been reached and mastered.
Unspecified pervasion of metta enables us to develop a universal
type of metta. It makes us give metta equally to each and every
being without giving more to any one. Hence it is universal,
flexible, versatile and stable. It can therefore help to enhance our
ability to communicate and see to the needs of all groups as a
whole, hence executing impartial decisions beneficial to all.
“Happy is the one who bears no ill-will to any living creature.”
One who has thoroughly developed this state of mind will truly
experience ecstatic happiness.
In the case of specified pervasion, the groups are well defined. It is
true that each of us may bear certain preferences for, or grudges
against, different groups of people. Hence our relationships to
them differ. It also implies that the metta given to each group can
be unique in its own way with respect to attitude, expression,
satisfaction of needs etc. Their effects and benefits, as we will see,
In tradition, we have seven such groups but these can be seen to
come from three, as each of these three groups would cover most –
if not all – of the beings.
They are as follows:
Sabbe itthiya – all female kind
Sabbe purisa – all male kind
Metta to the opposite sex can be more freely done in groups, as it
is less likely to develop strong attachment to anyone.
As there are possibly some men-haters or women-haters, it should
do them good to remove such hatred. Then there may be the other
extreme who should learn more with regards to unselfish love. All
these show that the healthy, pure metta relationship has to be
learned. Ability to give metta to them equally well is the real way
to effect a truly female – or for that matter male – liberation.
The four aspirations are made first to the female kind and then to
the male kind to gain the levels of concentration, mastery, and so
Sabbe ariya – all nobles
i.e. the community which comprises those who have
experienced any of the four stages of attainment (stream
winner, once-returner, non-returner and arahatta.)
Sabbe anariya – all the beings of the world
outside the previous group (i.e. nobles).
It is obvious that the first group would be easier to give metta to
than the second group. Then there is also metta to be developed
within the two groups.
Obviously, it builds up a healthy relationship between people
striving for peace. It instils metta and cohesiveness within the
spiritual community, smoothing it, fixing it and building it up into
a potent force that spreads to others outside as described in
For the more advanced, compassion would tend to arise and for
the slower, respect, a form of sympathetic joy. When we make sure
we are developing metta, we instil something more – friendliness.
Otherwise the distance may be too wide for effective
communication, and metta can help bridge the gap.
Hence we radiate metta to them with the same four aspirations to
gain the respective absorptions and mastery.
Sabbe deva – all deities
i.e. celestial beings of devas and brahmas
Sabbe manussa – all humankind
Sabbe vinipatika – all unhappy states
i.e. those of the woeful realms of animals,
petas, asuras, and hell beings.
What impresses us here is that the group barriers posed by
different realms of existence can be removed when it comes to
metta. Advantages such as “devas protect him” speak for
themselves. We also have forest monks with metta who live among
wild animals such as tigers. The first step for effectiveness is the
recognition that there are such worlds and beings. The second step
is metta and not fear, for as the saying goes – what they fear, they
hate. The third step is to see the blessings of metta and
disadvantages of anger.
The motivation should drive us on to practise metta to deep
concentration using the method as described for the others.
It is obvious that when we give metta to deities who enjoy more
sensual happiness, the metta may shade into sympathetic joy and
to the suffering beings shade into compassion. With humans we
see the human fellowship and what is radiated therefore becomes
more distinctly metta. However if we can look with understanding
that all these are beings who may be our friends in this or past
lives, then a tone of friendship metta can be aroused.
Unspecified pervasion can be done to all the seven groups, one
after another, with the four aspirations to gain the concentration. It
allows us to give very strong metta to specific groups of beings in
May all female kind
May all male kind
May all nobles
May all worldlings
May all deities
May all humans
May all unhappy states
If we wish, we may even expand further to the different races,
different religions, all age groups and those in different habitats,
etc. In Malaysia – where multi-cultural differences occur, it ought
to be a regular practice. In the Karaniyametta Sutta we can see
some of these mentioned: whatever beings that exist:
weak or strong without exceptions
long, big, short, tiny, medium-sized, bulky, small
seen and not seen
near and far
those who are to come into existence
those who have come into existence
those who do not seek rebirth
The division is countless.
Each, as we see, will help to overcome the anger which causes that
particular social malady and bring about the benefits.
One may then practise metta in the following ways:
Unspecified pervasion in the ten directions.
Specified pervasion in the ten directions.
Both unspecified and specified pervasion in the ten
The ten directions are:
in the eastern direction.
in the western direction.
in the northern direction.
in the southern direction.
in the south-eastern direction.
in the north-western direction.
in the north-eastern direction.
in the south-western direction.
in the direction below.
10. uparimaya disaya:
in the direction above.
Radiating in the directions brings in the spatial concept often
associated with beings. It also brings about mental expansion.
How does one radiate metta in the ten directions?
We can start by sitting facing east as it would be easiest to radiate
in front of us. There are many ways of doing this but I shall just
use the simplest way. That is, we sit to radiate metta to all beings
in the east with the wish:
sabbe puratthimaya satta – avera hontu
sabbe puratthimaya satta – abyapajja hontu
sabbe puratthimaya satta – anigha hontu
sabbe puratthimaya satta – sukhi attanam
(May all beings in the eastern direction be
free from enmity.
free from mental suffering.
free from physical suffering.
able to take care of themselves happily.)
We can first think of the limitless expansion that stretches
eastwards, and the beings all along the way. Then, as we arouse
the metta – and together with the first aspiration – we let it flow on
and on as if the mind is travelling far into space.
To quote an example: once I was doing metta and my mind flew as
if into space, travelling at a great speed – as if through the spatial
universe – and it was metta all the way... and the bliss of it! When
metta is decreasing, we continue with the next aspiration to arouse
and continue its flow.
After the four aspirations, we can do it in the western direction.
We can then go on until the concentrations are reached.
One aspect to note is this:
Although we may in the process get the impression that the mind
is going places and we may even see those places, we should
disregard them but continue radiating metta in that direction to
With experience and improvement we should experience a much
expanded course. Breaking the space concept, we can also send
metta effectively to any who may stay very far away. Our minds
can even feel for all beings with awareness, however widespread
they may be. Besides, we can learn to shoot metta into people
effectively whenever they are around – even if they are behind
In the same way we can radiate metta in the specified way in the
ten directions. That is, we use the four aspirations in ten directions
to the five groups, starting with “May all beings…” until “May all
take care of themselves happily”. We do this until all the
concentrations are mastered. Finally we combine the unspecified
groups (five) and specified groups (seven) and radiate to them
each in the ten directions, one after another, starting with “May all
beings…” to “May all unhappy states take care of themselves
One final combination of these makes up 528 aspirations in all.
Each capable of going into the four absorptions.
5 x 4 aspirations
7 x 4 aspirations
5 x 10 x 4 aspirations
7 x 10 x 4 aspirations
These 528 aspirations are sometimes recited in brief to include all
the groups, directions, and aspirations combined, or in full, one by
one, which would take a longer time. The more actual applications
would be in the metta bhavana itself, where it is the climax of
metta for all beings and to the highest level of concentrations.
Here one enters into 528 absorptions because each aspiration is
capable of bringing up one.
Recitation in the protective chanting includes many suttas and
verses. Some invoke the blessings that come with the Triple Gem,
others call upon deities to help in times of trouble. At other times
asseverations of truth are made. These, when recited for the
welfare of others, are done so with faith, truthfulness, and metta.
The recitation itself gives us concentration. If we understand what
is recited it would be more effective.
There are a number of recitations which are more specifically
involved with metta blessing. The well-known one is the Karaniya
Metta Sutta, the “blessings of loving-kindness, 528 metta and so
on...!” As we can see, they are part of metta bhavana. As for other
parittas, they also involve giving metta to the audience.
A selection of metta recitations are given in the appendix.
Metta in Daily Life
In our daily lives we are engaged in manifold activities. When we
are less busy we may try to get whatever deep concentration we
can reach. At other times when we meet with people or animals,
we can mentally have thoughts of metta. These thoughts of metta,
even though they may be only thoughts for a start, play a very
important part. We know people disagree even at the most
insignificant things. Many strained relations and enmities can be
dissolved if we can just forgive and overlook the past and start
anew. Very often it may be just “tension in the air” which we
cannot pinpoint. Metta can create the mental atmosphere
conducive to goodwill as well as spark off whatever good speech
and actions that follow.
So besides mental action, we also have to express it in words or
other forms of communications to others. Speaking gently, with
kindness, truthfulness and for the benefit of others are elements of
Actions of metta are actions such as lending help materially or
spiritually, giving medical and nursing attention to the elderly or
kindness for animals, courtesy, hospitality, etc.
Therefore metta in daily life is more active and expressive in
nature. In families and offices where there is frequent metta
shown, it becomes a house or dwelling that is truly happy.
One thing to bear in mind is that according to the situation, the
other brahma vihara may play a part. This is compassion when
there are people suffering and sympathetic joy for those doing
very well. And when the things are beyond our control, we have to
reflect on kamma to be equanimous. These three are
complementary to bringing about a more stable and appropriate
relationship. Even to the same person, it may be appropriate to use
one or another at different times.
As for what will be suitable for the best outcome, we would have
to exercise wisdom. So another important part is to exercise metta
with wisdom. Otherwise, we may produce results opposite to our
expectations. As the saying goes, “The way to hell is paved with
good intentions”. A good example is a lot of Dr Quacks giving
strange herbal remedies for strange and undiagnosed diseases.
They may kill or cure! Metta without wisdom may also land us
with countless problems, i.e. people trying to take advantage of us.
So we may take note as to:
when and when not to use metta.
If we use it, how much and in what way.
As to ‘in what way’ we can perhaps look into the Sigalovada Sutta
where a chart of human relationships is given by the Buddha.
Parent And Child
Duties Of Parents
restrain him from evil
support him in doing good
teach him some skills
find him a suitable wife
hand over his inheritance
Duties Of Child
supports them after having being supported by
II. performs their duties for them
III. keeps up family tradition
IV. acts worthy of his heritage
V. after their deaths, distributes gifts on their behalf
Clearly the loving-kindness relationship between them involves
responsibility and gratefulness. Normally metta and compassion
do arise spontaneously in parents, but gratefulness has to be
learned by the child. However, if the morality of parents is in
question, then the child would suffer.
Teachers And Pupils
Duties Of Teachers
give thorough instructions
make sure they have thoroughly learned their
III. give thorough grounding in skills
IV. recommend them their friends and colleagues
V. provide security in all directions
Duties Of Pupils
rise to greet them
wait on them
master the skills taught
Here again the loving-kindness relationship is compassion and
respectfulness. This occurs more frequently when the question of
money is not involved. Otherwise the teachers’ dissatisfaction with
their career may interfere with the relationship.
Husband And Wife
Duties Of Husband
not disparaging her
III. being not unfaithful
IV. giving her authority
V. providing her with adornments
Duties Of Wife
properly organising her work
tending to servants
not being unfaithful
skilful and diligent in all she has to do
The metta relationship here hinges on trust and faithfulness. As
you may expect, the Indian lady in those days was often
considered more as a maid. The Buddhist clause of handing over
authority to her demonstrates that her position was more than that.
The other aspects of good wives – the motherly, sisterly or friendly
aspects – show the favourable relationship the Buddhist looks for.
Friends And Companions
Duties Of Friends
having kind words
looking after one’s welfare
treating one as they would treat themselves
keeping their word
Duties Of Companions
looking after one when one is inattentive
looking after one’s property when one is
III. being a refuge to one when one is afraid
IV. not deserting one when one is in trouble
V. showing concern for one’s children
The metta relationship here involves sincere care and protection
for each other, with mutual self-respect obviously playing a part.
Master And Servants
Duties Of Master
arranging their work according to their strength
supplying food and wages
looking after them when ill
sharing delicacies with them
letting them off work at the right time
Duties of Servants
getting up before him
going to bed after him
taking only what is given
doing their work properly
bearers of his praise and good reputation
The metta relationship here hinges on generosity on the master’s
part and diligence and trustworthiness on the part of the servant.
Ascetics, Brahmin And Laymen
Duties Of Spiritual People (Or Renounced)
restrain him from evil
encourage him in good
are benevolently compassionate towards him
teach him what he has not heard
point out to him the way to heaven
Duties Of Laymen
show kindness in bodily deed
show kindness in speech
show kindness in thought
keep open house for them
supply their bodily needs
The above is more or less like the teacher-pupil relationship,
except here it covers a more spiritual form of education.
An elucidation in these relations would be compassion on the
upper hand and humility and obedience on the other. There is then
a reciprocation between generosity and diligence. Trust and
faithfulness also play a part in the relationship. If the role by one
party is not fulfilled, e.g. the servant is lazy, we may expect the
relationship to suffer. Then it depends largely on the virtue of the
other party (e.g. the employer), whether his compassion or
patience lasts long.
As to how the other virtues play in the workings of metta, we can
see it in the Karaniya Metta Sutta itself.
The Conditioned Nature of Metta
In the first part of the metta sutta we come across conditions
important for one who wishes to develop metta. If we study them
we can see into their relevance and the way it works as it concerns
our practice of it in our daily lives.
He should be capable
Capability in his own materiality and spiritual welfare will
determine how much of a service he can give to others. Surely an
immoral man cannot urge another or practise morality effectively.
He himself has to know how. Similarly you cannot help another
materially if you do not have anything yourself. Capability
involves human potential and resource. One must have confidence
to carry it out, e.g. the cultivation and the application of metta.
He should be frank
Frankness or straightforwardness is a sign of sincerity. One has to
be true to oneself as well as to others, and unless one can be true
to oneself, one cannot be so to others. One has to establish a good
heart-to-heart communication to have metta. When there is trust
then the working metta can grow unhindered. This covers all folds
of work including running businesses. In meditation, too, this
quality is important. One has to relate honestly as to the progress
of one’s meditation. Only then can the teacher guide one
effectively. Reflection on our motive of what we do puts us back
in the right place. Morality can help us here, too.
This extremely honesty and sincerity may be translated as one
which can extend for a long period of time and under great tests. It
signifies the dependability and deep trust that one can give. To one
with this quality, people would readily open their hearts and go to
them in times of trouble. Obviously one with such a quality is a
person of strong principle, courage and understanding.
One should be meek
Meekness means one who is obedient, and not stubborn. Again a
person who is stubborn does not listen to others even if they wish
him well. How then can his metta be developed effectively? We
must realise that we can learn a lot from others’ criticism and we
can even learn to listen to children. It also says a lot for the anger
and pride present. Definitely, people would like to work or live
with a meek person.
Gentleness in our thoughts – and thus speech and action – can
work wonders, besides avoiding a lot of unnecessary conflicts.
Harshness is hurtful, as people can be very sensitive. Gentleness
on the other hand is pleasing and soothing, like patting a child to
sleep. People’s pride is like an open wound. To cure it we have to
be gentle. As they say – mildness controls better than anger. It’s
better to speak softer, and work carefully. Never say or do
anything when there is a trace of anger in the heart. When
gentleness is in the mind it keeps it soft, then stress does not settle
in. On the other hand it helps concentration to settle in quickly and
joy follows. Metta is also easily aroused. Learning to be gentle is
Metta has a lot to do with seeing others as being as important as
oneself. Pride on the other hand is self-centred, and so a proud
person cannot properly see others’ good points or understand their
needs well. Such understanding is fundamental in the arousing of
metta. So when we learn that “there is so much good in the worst
of us, and so much fault even in the best of us”, we can see each
other better. Contemplation of impermanence also helps in the
elimination of conceit.
In daily life it is even more obvious when trying to apply metta.
People’s pride is hurt when they are put down. So they would
rather not communicate unless they have to.
Contentment means being satisfied with what is available or
suitable. A discontented person has anger and greed. It is not easy
to work or live with a greedy person. If there’s a lot of greed in
one trying to practise metta, one may let greed defile what are
otherwise purely wholesome deeds. Being contented also means
that one will have a lot of extra material things and time. One who
is discontented never has enough.
In monks, contentment helps in their practice as well as giving a
good impression to people.
Easy to support
“Subharo” in Pali actually means “easy to support”. This was said
in reference to monks in the Karaniya Metta Sutta, a sermon given
to monks. Hence, being easy to support by laypeople is giving
them less burdens even, if one has to suffer a lot more. This is one
way of giving metta to them. Nevertheless, everyone has to depend
on another in some way. If we are too demanding or particular,
then we become a nuisance and a pain in the neck for others. So
what can be done without – so as not to trouble others – then that
we shall do without. Taking chases people away, giving brings
people in. If we must borrow, then we must return, better if we
return more than we borrowed. Gratefulness begets appreciation.
Have few duties
To develop any form of meditation it is best that we spend all our
time and effort in it. In that way we can get deep concentration
and fast. This also goes for metta – even in daily life. If we are to
develop greater and deeper metta for others, such as our family
and friends, we will have to spend a greater amount of time with
them. As the saying goes – they can have the money but not the
love. Time, therefore, is the important factor. Whole-hearted
involvement is another.
This refers to monks who are light in their living. Light refers to
having few possessions, so that one may move about easily and
freely with few worries and attachments. Wherever one may be or
go, one is flexible and versatile enough to fit into practice.
11. Serene in faculties
The faculties are those of the senses – eye, ear, nose, tongue, body
and mind. To be calm in these means that we are neither excited
with attachment to whatever is pleasurable that is seen, heard, etc.
nor disturbed by any unpleasant object. Even with neutral objects,
one is mindful and not deluded. The exercise of restraint keeps the
mind calm and controlled. It keeps the mind free from
defilements. This contributes greatly to the deepening
concentration of the mind. It will really strengthen and deepen the
metta very much – as when exercising metta where there is no
distraction and weakness.
Prudence refers to the knowledge as to what is suitable and
advantageous, especially in the spiritual sense. With reference to
metta bhavana, it will have specific implications as to what are the
best internal and external conditions to have so that metta can
develop best. In daily life we find that this is all the more
important. Metta without wisdom can be dangerous. We may do
more harm than good to ourselves and to others. An example is a
well-meaning correction of another’s mistake at a wrong time,
place or person which may cause anger instead of appreciation. It
is always better to reflect and think twice as to how best to help
13. Free from rudeness
Rudeness is coarseness in behaviour. Deeper states of
consciousness are refined states of mind. To develop metta we
have to refine our thoughts, speech and body. This involves
practising a lot of mindfulness and wisdom. It also involves proper
behaviour, politeness, etiquette and morality. Such refinement will
definitely help us avoid a lot of trouble and misunderstanding
when dealing with people in our daily lives.
14. Not favouring in families
This condition just means not going around currying favour. This
happens when one is defiled by greed and attached to what others
can give. Usually it will not be too long before it becomes obvious
to others. We will then become a prey of, as well as a prey on,
others. Attachment or greed is the failure of metta. It fails because
its enemy, attachment, has won. Then the magic is gone and only
some nightmare awaits.
15. Should not do even the slightest thing which other wise men
Wise men deplore all unwholesome actions, and any of these
counteracts the pure mind of metta. All forms of evil – no matter
how insignificant – should not be underestimated, and are best
avoided. Mindfulness, again, becomes all important as the
guarding and guiding factor – even in metta bhavana itself.
Metta and Other Brahma Vihara
Metta is one of the four brahma vihara. Brahma, in this case, has
been translated as divine or noble. The word – as qualified in the
path of purification – is meant in the sense of best and
immaculate. This is because being best and immaculate is the best
attitude towards beings, and those who practise it have immaculate
minds like those of the Brahma gods.
Vihara means abiding and living. And so, those who practise these
are said to be abiding or living in the divine or noble way.
The four brahma vihara are:
Mudita: sympathetic joy
These four are attitudes towards other beings. They are also
favourable relationships. They can also be extended towards an
immeasurable scope of beings and so are called immeasurables.
In a way the first three are different shades of each other.
Compassion (karuna) and sympathetic joy (mudita) can overlap
with metta but not with each other. Compassion sees into the
suffering of beings while sympathetic joy sees into their
happiness. Metta can be applied to both situations. Equanimity,
however, differs in the sense of being a detached (yet with
understanding) state. The cultivation of the first three into
absorptions has been described as similar and is attainable to the
fourth lower rupa jhanas, while equanimity enters only in the fifth.
Hence the other three have to be cultivated before the absorption
of equanimity can be reached.
Karuna bhavana is the cultivation of compassion. In the cultivation
it can be brought into concentration and absorption just like metta
bhavana. The benefits of the practice are similar to the 11 benefits
described for metta bhavana.
In karuna bhavana, however, compassion is aroused instead of
loving-kindness. It is actually a more specific type of metta that is
applied or arises when one is able to see the suffering of another. It
is an emotion that arises when we see someone suffering, then feel
sorry for him and have a strong wish to relieve him of his
Whilst metta must not be mistaken for attachment, karuna must be
distinguished from sadness or grief. The thing that makes us sure
is a strong and firm mindfulness that keeps the quaking mind
strong and determined. So here we will find a heavier, yet
stronger, emotion. And to balance it and make it lighter, we ought
to remember to nurture softer and lighter tones of mental states
while we are developing the concentration of karuna.
The direct enemy of metta is anger, and that of karuna is cruelty
and so the ways of removing it are similar to that for removing
The general steps of the cultivation can be similar, i.e.
contemplation of dangers of anger or cruelty
contemplation of benefits of compassion
growing compassion for a suffering being
The object of compassion is a suffering being and so we have to
see the suffering of a being.
For a start, it should not be anyone too close – which could cause
grief. It should not be a hostile one that we could even be glad
about it! The opposite sex and the dead are also not suitable. We
are advised not to consider whether the person is dear, neutral or
hostile. Instead we ought to choose one who we can clearly see as
Suffering can take three forms. Suffering as:
1. physical and mental pain
2. suffering because of defilements
3. suffering of samsara
In a way we have to know exactly how the person feels.
Sometimes we may even have to think hard and be with him and
listen to him often to know him better.
When compassion arises we can thus keep it flowing on and
deepening the concentration in the process as described in metta
However traditionally the aspiration is dukkha pamuccantu – may
he be free from suffering. It is clear that the degree and quality of
compassion comes with the degree of understanding of what
Sometimes I have tried to extend this one wish to more than one to
May he be free from mental suffering
May he be free from physical suffering
May he be free from samsaric suffering
Samsaric suffering also includes sufferings in woeful states like
Once I even said:
May he be free from suffering today
May he be free from suffering tomorrow
etc., and so on – and it worked!
However, I strongly believe that any ventures outside traditional
methods that have been time-tested should be exercised with
discretion and care.
When compassion and strong concentration have reached their
depth and power, one would be able, as in metta bhavana, to enter
into the first absorption. The attainments of its mastery as well as
other higher absorptions are also similar to metta bhavana in
approach. Then one may radiate metta to the dear person, neutral
person, unpleasant person and then hostile person in succession.
Finally one can also proceed to the specified and unspecified
pervasion of karuna in the ten directions.
Sabbe satta dukkha pamuccantu
May all beings be free from suffering
Sabbe pana dukkha pamuccantu
May all living things be free from suffering
Sabbe bhuta dukkha pamuccantu
May all creatures be free from suffering
Sabbe puggala dukkha pamuccantu
May all individuals be free from suffering
Sabbe attabhava pariyapanna dukkha pamuccantu
May all personalities be free from suffering
Sabbe itthiyo dukkha pamuccantu
May all females be free from suffering
Sabbe purisa dukkha pamuccantu
May all males be free from suffering
Sabbe deva dukkha pamuccantu
May all deities be free from suffering
Sabbe manussa dukkha pamuccantu
May all humans be free from suffering
10. Sabbe vinipatika dukkha pamuccantu
May all unhappy states be free from suffering
In the Easterly direction
may all beings be free from suffering
In the Westerly direction
may all beings be free from suffering
In the Northerly direction
may all beings be free from suffering
In the Southerly direction
may all beings be free from suffering
In the South-Easterly direction
may all beings be free from suffering
In the North-Westerly direction
may all beings be free from suffering
In the North-Easterly direction
may all beings be free from suffering
In the South-Westerly direction
may all beings be free from suffering
In the Below direction
may all beings be free from suffering
In the Above direction
may all beings be free from suffering
Repeat ten directions for all living things, all creatures, all
individuals, all personalities, all female kinds, all male kinds, all
nobles, all common folk, all deities, all humans and all unhappy
states. All these total 132 aspirations (12+120 = 132).
Karuna in daily life involves welfare work – ranging from old
folks to spastic children, and kindness to animals to transference
of merits to unhappy spirits (petas). It would be most applicable in
hospitals and welfare services, where there are suffering beings.
Sasana work which involves spiritual education and helps to
relieve daily sufferings and samsaric sufferings also needs
compassion. Even in educational institutions like schools
compassion is applicable. However compared to metta it may not
be so widely applicable because one may not see any obvious
suffering and people too don’t like to be seen as suffering either.
Therefore it does not arise as often in daily life though it may arise
easier when the situation is present.
For Bodhisattas of aspiring Buddhas, it becomes the motivating
force for supreme enlightenment. In such a case one has to
develop the great compassion – maha karuna – through deep
reflection of the beings suffering in samsara.
Mudita means sympathetic joy or rejoicing at others’ happiness
and prosperity. It is the opposite of jealousy or envy, and therefore
it is suitable for one wishing to overcome it.
The object and near cause of sympathetic joy is the prospering or
happy being. So one who wishes to develop mudita should select
such a person who is doing well spiritually and materially.
Preference will of course be given to spiritual happiness as it is a
more true and lasting type. Material gains may include good
wealth, good health or good looks and so on.
Usually it is not easy for this state of mind to arise, especially
when one sees another doing better than oneself. It is often easier
to feel indifferent or even jealous! For a lot of people it has to be
cultivated. So for a start one is advised to do it to a very intimate
person. One is more likely to rejoice in his happiness owing to the
closeness. Anyone lesser may be more difficult. The opposite sex
and the dead are also not suitable for the beginner for the very
same reasons as given in the section on metta.
One can arouse the mudita on the very close person by feeling
how happy and prosperous he is. When one sees one’s very good
friend happy, one rejoices as well. Then one urges more of such
states to arise, develop them and be concentrated.